For …: This is the first of three explanatory sentences in this section (verses 4, 5, and 6). Each one is introduced by the Hebrew marker ki (For) with the sense of “Because.” Each one gives a reason for the community to celebrate and rejoice. In verses 4 and 5 the structure needs careful attention because the main verb comes toward the end of each of these verses. In some languages restructuring may be needed in order to make clear what is being said. In this verse For is followed by a complex object of the main verb phrase thou hast broken. The object of that verb phrase consists of three phrases: the yoke of his burden, the staff for his shoulder, and the rod of his oppressor. In some languages the verb will be placed before these three phrases for a clearer structure; for example, Good News Translation begins with “For you have broken.” The key terms yoke, burden, staff, shoulder and rod are found frequently in these early chapters of Isaiah (see 10.15, 24-27 and 14.25, where they refer to Assyria’s oppression of Israel).

The yoke of his burden is a figure pointing to the trouble caused to God’s people by an oppressor. A yoke is a piece of wood that is fixed over the neck of an animal and to which ropes are tied that enable the animal to pull a load such as a plough or a cart. The pronoun his refers to the people of Israel, not the oppressor. His may be rendered “the people’s,” even if it means using plural pronouns later in the verse (for example, New International Version “their shoulders … their oppressor”). Alternative models for this line are “the people’s oppressive burden” and “the [heavy] burden/load/suffering that the enemy placed on the people[‘s shoulders].”

The staff for his shoulder: The Hebrew word for staff refers to a stick that has a variety of uses. It can serve as a walking stick, a club for protection, or a rod for beating another person. Here the context indicates that the staff is associated with the punishment of Israel. For this line New Jewish Publication Society’s Tanakh suggests “the stick on their back,” which refers to enemies punishing them. Another possibility is “the stick that is used to beat them on their backs [or, shoulders]” (similarly Good News Translation).

The rod of his oppressor is parallel to the previous line. The oppressor of Israel was using the rod against them until the LORD broke it. The Hebrew term for oppressor was found earlier (3.5, 12) and is the same term that is used to describe the Egyptian taskmasters who oppressed the Israelites (Exo 5.6). Since this line is close in meaning to the previous one, these two lines may be combined if necessary (so Good News Translation).

Thou hast broken: Thou refers to God, the subject of this main clause. The people rejoice because God has liberated them. He has broken the enemy powers that oppressed them. The poet uses the verb “break” since each of the three items that are figures for oppression are made of wood. When translators render this verb, they will need to choose one that fits well with the way they have rendered the three metaphors. A more general verb such as “remove” is a possibility.

As noted above, some translators may need to place this main clause at the beginning of the verse. If the Hebrew order is kept, it may require a demonstrative pronoun such as “these” at the beginning of this clause to summarize the three objects before it. New Jerusalem Bible has done this, saying “For the yoke … these you have broken….”

As on the day of Midian: The poet compares God’s action in freeing the people from oppression to a former rescue operation, when they were saved from the Midianites under Gideon’s leadership (Jdg 7.15-25; see also Isa 10.26). In translation it may be necessary to indicate that this phrase refers to a defeat of the Midianite army by an Israelite hero. Good News Translation provides a good model for this. Of course, day points to an occasion or time rather than to one specific day.

Bible en français courant translates the whole verse as follows: “As you did in the past, when you put the Midianites to flight, you break today the yoke of oppression that weighs on your people, the rod that crushes its shoulders, the club with which it is being beaten.” Bible en français courant deletes the logical connector at the beginning of the verse and uses a present tense for the main verb (“break”). Better models for this verse are:

• Because you, Lord, have removed from the people
the burden of oppression,
the beating of their backs,
and the sufferings caused by their taskmasters,
just as you did when you saved them from the Midianites.

• Because you, O God, have taken away the oppressive burden,
the beating of the people’s backs and the suffering,
just as you did when you defeated their Midianite oppressors.

If the main clause is retained at the end as in the Hebrew text, we may say:

• Because the oppressive burden, the beatings and sufferings they endured,
these, Lord, you have removed from the people,
just as you did when you rescued them from the Midianites.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .